Shu o'rinda ularga qo'riqchilar yoki xodimlar tomonidan bir savol qo'yildi: "Agar yolg'onchi ekanligingiz isbotlansa, bu ishning jazosi qanday bo'ladi?" (74-oyat)
At this point, a challenge was put to them by the guards or staff: “But what shall be the punishment for this deed, if you are proved to be lying?” (Verse 74)
Shu tariqa bilan Allohning ilhomi bilan Yusufga qo‘llash uchun ilohiy tadbirning bir qismi ochib berilmoqda. Yoqub dinida o‘g‘rini garovga yoki asirga olish, yoki o‘g‘irlagani evaziga qulga aylantirish odat bo‘lgan. Yusufning aka-ukalari o‘zlarining aybsizliklariga ishonch hosil qilganlari uchun, kosani kim o‘g‘irlagan bo‘lsa, o‘sha kishiga o‘z qonunlari qo‘llanishiga rozi bo‘lishdi. Ularning javobi o‘z huquqiy tizimlaridagi jazoni belgilab berdi: “Kimning xurjunidan topilsa, o‘sha kishi o‘z jazosi uchun qul bo‘lsin. Biz zolimlarni shunday jazolaymiz.” (75-oyat) O‘g‘ri zolimdir, zolimlar esa qonunga muvofiq muomala qilinishi kerak.
Here a part of the design which God has inspired Joseph to employ is revealed. It was customary in Jacob’s faith that a thief be taken as a hostage or captive or that he be enslaved in compensation for what he had stolen. Since Joseph’s brothers were certain of their innocence, they accepted that their law should be enforced against the one who might be proved to have stolen the goblet. Their reply defined the punishment in their own legal system: “He in whose camel pack it is found shall be enslaved in punishment for it. Thus do we punish the wrongdoers.” (Verse 75) A thief is a wrongdoer and wrongdoers must be treated according to the law.
Bu suhbat Yusufning ko‘z o‘ngida bo‘lib o‘tdi, va u ularning yuk xaltalarini tekshirishni buyurdi. Donishmand bo‘lgani uchun, bu masalada hech kimda shubha uyg‘otmaslik maqsadida, avval aka-ukalarining yuk xaltalarini, so‘ngra kenja ukasinikini tekshirishni boshladi: “Shunda [Yusuf] ukasining xaltasidan oldin ularning xaltalarini tekshira boshladi, so‘ngra ukasining xaltasidan sopol kosani chiqardi.” ({Yusuf surasi, 76-oyat})
Hikoya Yoqub o‘g‘illarining qanchalik katta hayratga tushganini tasavvur qilishimizga imkon beradi: ular o‘z begunohliklariga to‘liq ishonch hosil qilgan holda, bir ovozdan qasam ichgan edilar. Hikoyada bularning hech biri aytilmaydi, aksincha, biz bu holatni o‘ylab ko‘rishga qoldiriladi.
This conversation took place in front of Joseph who then ordered that their camel- packs be searched. Wise as he was, he started by searching the camel-packs of his half brothers before that of his younger brother’s, so that he did not raise any doubt about the matter: “Thereupon, [Joseph] began to search their bags before the bag of his brother, and then took out the drinking-cup from his brother’s bag.” (Verse 76) The narrative leaves us to imagine the great shock Jacob’s sons experienced when they were absolutely certain of their innocence, swearing to it in one voice. It mentions nothing of all this, leaving us instead to contemplate it.
Shu tariqa bilan, Yusuf uchun Biz shunday tadbir ko'rdik, deya, Yoqub o'g'illari va tomoshabinlar o'zlariga kelayotgan paytda, hikoyaning ortidagi ba'zi maqsadlar haqida izoh beradi: {Shunday qilib Yusuf uchun tadbir ko'rdik} (76-oyat).
Meanwhile it comments on certain objectives behind the story while Jacob’s sons and the onlookers come to themselves: “Thus did We contrive for Joseph.” (Verse 76)
Shunday qilib, bu Yusuf uchun puxta rejani ilohiy tarzda tuzgan Alloh edi, degan ma'no kelib chiqadi. "U (aka-uka)sini shohning qonuni bo'yicha ushlab qolishga haqli emas edi" (76-oyat). Agar u shohning qonunini qo'llaganida, ukasini ushlab qola olmas edi; u faqat o'g'rini o'g'irligi uchun jazolashi mumkin edi. U ukasini ushlab qola olgani faqat akalarining o'z dinlarini amalga oshirishga tayyor ekanliklarini e'lon qilgani tufayli bo'ldi. Bu Yusuf uchun Alloh tuzgan reja bo'lib, uni amalga oshirish yo'lini unga ilhom qilgan yoki Alloh uning uchun "tadbir qilgan" edi. "Tadbir" yoki arabcha unga mos so'z kidnā - ma'lum maqsadlar uchun mo'ljallangan nozik rejani anglatadi, bu maqsadlar yaxshi yoki yomon bo'lishi mumkin, lekin ko'pincha yomon maqsadlar uchun ishlatiladi. Ko'rinishidan, butun bu reja yovuzlikka o'xshardi, chunki u yosh ukasining boshiga tushgan musibatni va akalari qaytib otasining oldiga borganlarida duch keladigan uyatli vaziyatni o'z ichiga olardi. Bundan tashqari, bu otasi uchun vaqtincha bo'lsa-da, qayg'uli voqea bo'lardi.
This means that it was God who devised this careful plan for Joseph. “He had no right under the King’s law to detain his brother.” (Verse 76) Had he applied the King’s law, he would not have been able to detain his brother; he would have only been able to punish the thief for his theft. He only could detain his brother by the fact that his brothers declared their willingness to implement their own faith. This is the scheme God made for Joseph, inspiring him with its working, or it is what God ‘contrived’ for him. ‘Contrivance’, or the Arabic word used for it, kidnā, refers to a subtle design intended for certain ends, good or bad as may be the case, but it is more often used with bad ends in mind. On the surface, this whole design seemed wicked, as it involved a misfortune happening to his young brother, and an embarrassing situation for his other brothers which they would have to face when they returned to their father. Moreover, it would be a sad event for his father, albeit temporarily.
Shuning uchun sura bunga "ehtirosli reja" yoki "fitna" deydi, bu so‘zning barcha ma’nolarini qamrab olgan holda, va uning birinchi bor paydo bo‘lishiga ishora qilgan holda. Bu Qur’on ifodasining nozikligidan biridir.
Hence, the sūrah calls it a contrivance or a plot, using the whole range of meanings for the word, and referring to its appearance in the first place. This is an aspect of the subtlety of Qur’ānic expression.
U hukmronning qonuniga ko‘ra, Xudo xohlamaganida, u o‘z ukasini ushlab turishga haqli emas edi. (76-oyat) Uning irodasi ko‘rganimiz yo‘nalishda ketadi. Oyat bu yerda Yusufga berilgan yuksak mavqeni ko‘rsatadi: “Biz xohlagan kishimizni ilm bilan ulug‘laymiz”, (76-oyat) va unga berilgan ulkan bilimni eslatadi, shu bilan birga Xudoning bilimi mukammal va to‘liq ekanini ta’kidlaydi: “Ilm egasi bo‘lgan har bir kishidan yuqorida hammasini biluvchi Zot bor.” (76-oyat) Bu so‘nggi izoh masalaga to‘g‘ri nuqtayi nazardan qarashning go‘zal usuli hisoblanadi.
“He had no right under the King’s law to detain his brother, had God not so willed.” (Verse 76) His will takes the course we have seen. The verse refers here to the high position achieved by Joseph: “We do exalt [in knowledge] whom We will,” (Verse 76) and to the great knowledge he has been given, while reminding us that God’s knowledge is perfect and complete: “But above everyone who is endowed with knowledge there is One who knows all.” (Verse 76) This last comment is a fine way of putting things in proper perspective.
Qur’ondagi bu nozik ifodani bir lahza to‘xtalib mulohaza qilaylik: "Shunday qilib, Yusuf uchun tadbir qildik. U podshohning qonuniga ko‘ra akasini ushlab qolishga haqli emas edi." (76-oyat)
Avvalo shuni ta’kidlaymizki, Qur’onning asl arabcha matnida podshohning qonuni va tizimini ifodalash uchun "dīn" so‘zi ishlatilgan. Bu arabcha so‘z "din" degan ma’noni anglatadi. Mazkur o‘rindagi qo‘llanilishi bu so‘zning ushbu kontekstdagi aniq ma’nosini belgilaydi, ya’ni yuqorida aytganimizdek, "podshohning qonuni va hukumat tizimi", u o‘g‘rini quldorlik bilan jazolamagan.
We need to pause a little here to reflect on this fine Qur’ānic expression: “Thus did We contrive for Joseph. He had no right under the King’s law to detain his brother.” (Verse 76) We note first that in the original Arabic text the Qur’ān uses the word dīn to refer to the King’s law and system. This is the Arabic word for ‘religion’. Its usage here defines the exact meaning of dīn in this context, which is, as we have just said, ‘the King’s law and system of government,’ which did not punish a thief with slavery.
Bu Yoqub (alayhis-salom) ning e'tiqodiga asoslangan qonun edi. Yusufning aka-ukalari bu qonunning amalga oshirilishini qabul qilishdi va Yusuf uni ularga nisbatan qo'lladi, qachonki podshohning kosasini kenja ukasining tuya xurjunida topganida.
That was the law of Jacob based on his faith. Joseph’s brothers accepted the implementation of this law, and Joseph applied it to them when he found the King’s drinking cup in his younger brother’s camel-pack.
Shunday qilib, Qur’on dīn deb ataydigan hukumat va qonun tizimini tasvirlaydi. Bu ma’no bugungi johiliyyat davrida — o‘zini musulmon deb atovchilar va g‘ayriislomiy tizimlarga ergashuvchilar, ya’ni jāhiliyyah ahli orasida — unutilgan. Ularning barchasi dīn tushunchasini faqat e’tiqod va ibodat marosimlari bilan cheklaydi. Ular Xudoning yagonaligiga ishongan, Uning Elchisi keltirgan haqiqatni tan olgan, Xudoning farishtalariga, nozil qilingan kitoblarga, payg‘ambarlarga, Qiyomat kuniga va Xudoning irodasining amalga oshishiga ishongan har bir kishini ilohiy dinning amal qiluvchisi deb hisoblaydi. Hatto bunday odam Xudodan boshqa turli xo‘jayinlarning hokimiyatiga bo‘ysunib, ularni tan olgan bo‘lsa ham, ular shunday deb hisoblaydilar. Qur’on podshohning dīnini uning hukumat tizimi va huquqiy qonunlari sifatida belgilaydi. Xudoning dīni ham xuddi shunday — ya’ni Uning qonuni demakdir.
Thus the Qur’ān describes a system of government and law as dīn. It is a meaning all people have forgotten in these days of ignorance, including those who call themselves Muslims and those who follow un-Islamic systems, or jāhiliyyah. All of them limit the significance of dīn to beliefs and worship rituals. They consider anyone who believes in God’s oneness and acknowledges the truth conveyed by His Messenger and believes in God’s angels, revealed books, messengers, and in the Day of Judgement and the working of God’s will, as a follower of the divine faith. They do this even though such a person may submit to, and acknowledge, the sovereignty of different lords besides God. The Qur’ān defines the King’s dīn as his system of government and legal code. The same applies to God’s dīn, which means His law.
Bugungi kunda odamlarning tasavvurida "Allohning dini" tushunchasining ahamiyati susayib, torayib ketgan, shu darajaki, ko'pchilik uni faqat e'tiqod va ibodat marosimlari bilan cheklaydi.
The significance of the term ‘God’s dīn’ has weakened and shrunken in people’s perception to the extent that most people today limit it to beliefs and worship rituals.
Lekin bu dīn Odam va Nuh alayhimas-salomdan boshlab Muhammad (alayhimus-salom) davrigacha yetkazilganda bunday bo‘lmagan. U doimo faqat Xudoga bo‘ysunishni, Uning qonuniga sadoqat bilan amal qilishni va boshqa har qanday qonunchilikni rad etishni anglatgan. Shuningdek, u osmondagi va yerdagi yagona Xudo faqat Uning O‘zi ekanini hamda barcha insoniyatning yagona Rabbi faqat Uning O‘zi ekanini bildiradi. Shunday qilib, u Xudoning hokimiyati, qonuni va vakolatini o‘zida birlashtiradi. Mo‘minlar bilan kofirlar o‘rtasidagi farq shundaki, birinchilari faqat Xudoning qonuniga bo‘ysunadilar, «Podshoh dīni»ni qabul qilganlar esa podshoh tizimi va qonuniga bo‘ysunadilar.
But this was not the case when this dīn was conveyed by Adam and Noah through to the days of Muĥammad (peace be upon them all). It has always meant submission to God alone, being committed to His law and rejecting any other legislation. It also signifies that He alone is God in heaven and God on earth, and that He alone is the Lord of all mankind. Thus it combines God’s sovereignty, law and authority. The difference between believers and unbelievers is that the first submit to God’s law alone, while those who accept the ‘King’s dīn’ submit to the King’s system and law.
Yoki ular ikkisini aralash qabul qilishlari mumkin: e'tiqod va ibodat masalalarida Xudoga, tizim va qonunlar masalalarida esa boshqa biror hokimiyatga bo'ysunishlari mumkin. Bu Islom dinining asosiy tushunchasi bo'lib, uni deyarli barcha kishilar yaxshi biladi.
Or they may take a mixture of the two, submitting to God in matters of belief and worship and to some other authority in matters of systems and laws. This is a basic concept of the Islamic faith and it is essentially known to all.
Ba'zi odamlar "Xudoning dini" degan atamaning ahamiyatini tushunmasliklari sababli, odamlarning uzrini izlaydilar; bu tushunmaslik ularni Xudo qonunini joriy etish haqida o'ylashdan yoki bu masalani talab qilishdan to'sadi. Ular aytadiki, bilmaganliklari tufayli ularni Xudoga sherik keltiruvchi mushriklar deb bo'lmaydi. Men esa, odamlarning bu e'tiqodning haqiqatini bilmasliklari ularni uning chegaralari ichiga qanday kiritishi mumkinligini tushunmayman. Biror haqiqatga ishonish faqat uni bilgandan keyin keladi. Odamlar o'zi uning haqiqiy ma'nosini va nimani anglatishini bilmaydigan dinga qanday qilib ishongan deb aytish mumkin?
Some people try to find excuses for people on the grounds of their lack of understanding of the significance of the term ‘God’s dīn’, which prevents them from insisting on, or thinking about, the implementation of God’s law. They say that their ignorance means that they cannot be classified as polytheists associating partners with God. For myself, I cannot see how people’s ignorance of the truth of this faith puts them within its boundaries. To believe in a certain truth comes only after knowing it. How can people be said to believe in a faith when they do not know its true significance or what it means?
Ularning bilmasliklari Qiyomat kunida ularni javobgarlikdan ozod qilishi, yoki ularning jazosini yengillashtirishi mumkin, yoki ularning muvaffaqiyatsizligi uchun mas'uliyatni bu dinning haqiqiy ma'nosini ular to'liq bilganlarida, unga ularni o'rgatmaganlarga yuklashi mumkin. Lekin bu masala Xudo O'zi xohlaganicha hal qiladigan ishdir. Oxiratdagi mukofot va jazo haqida bahs-munozara odatda befoydadir. Bu bugungi hayotda Islom targ'ibotchilarini qiziqtirmaydi. Bizni qiziqtiradigan narsa shuki, bugungi odamlarning e'tiqodlari Xudoning dini bilan aynan bir xil emas, bu esa aniq Qur'on bayonlariga ko'ra, Uning nozil qilgan qonun va tizimini bildiradi. Kim shularga bo'ysunsa, u Xudoning dini yoki diniga mansubdir, kim Shohning tizimi va huquqiy kodeksiga bo'ysunsa, u Shohning diniga mansubdir. Bu borada hech qanday bahs bo'lishi mumkin emas. Bu dinning haqiqiy mohiyatidan xabarsiz bo'lganlar unga e'tiqod qiluvchi bo'lishlari mumkin emas, chunki ularning bilmasliklari uning asosiy ma'nosini ham o'z ichiga oladi. Mantiqan olganda, dinning asosiy ma'nosini bilmagan inson unga e'tiqod qiluvchi bo'la olmaydi.
Their ignorance may exempt people from accountability on the Day of Judgement, or it may reduce their punishment, or it may put the blame for their failure on those who did not teach them the true meaning of this faith of Islam when they were fully aware of it. But this is a matter that God will decide as He pleases. Argument about reward and punishment in the hereafter is generally futile. It is of no concern to the advocates of Islam in this life. What concerns us is to say that people’s beliefs today are not exactly the same as God’s faith which signifies, according to clear Qur’ānic statements, the law and system He has revealed. Whoever submits to these belongs to God’s faith, or dīn, and whoever submits to the King’s system and legal code belongs to the King’s dīn. There can be no argument over this. Those who are unaware of the true significance of this faith cannot be believers in it, because their ignorance includes its basic meaning. Logically, a person who does not know the basic meaning of a faith cannot be a believer in it.
Aslida, bunday odamlar uchun bahona izlash o'rniga, ularga iymon, ya'ni dīn nimani anglatishini aniq tushuntirish ancha yaxshiroqdir. Shunda ular uni qabul qilish yoki rad etishni, o'z javobining oqibatlarini to'liq anglagan holda, o'zlari hal qila oladigan bo'ladilar.
It is indeed much better that instead of trying to find excuses for such people, we should try to make clear to them what faith, or dīn signifies. They will then be in a position to either accept or reject it, fully aware of the implications of their response.
Bu biz uchun ham, odamlarning o'zi uchun ham yaxshiroqdir. Biz uchun yaxshi, chunki bu odamlarning din mohiyati va ahamiyatini bilmasliklari natijasida, ya'ni unga ishonmasliklari tufayli adashgan yo'llarga ergashishlari uchun bizni javobgarlikdan xalos etadi. Odamlarga ularning munosabatining ahamiyatini ochiq ko'rsatish, ular haqiqatda Xudoning diniga emas, balki Shohning dinini tutayotganliklarini ko'rsatish esa ular uchun ham yaxshidir, chunki bu ularni adashgan yo'llarini tark etib, Islomga ergashishga undashi mumkin. Aynan shunday qilgan edilar Xudoning payg'ambarlari, va johiliyat holatiga duch kelganda, har bir jamiyatda va har bir zamonda ilohiy dinning da'vatchilari ham shunday qilishlari kerak.
This is indeed better for us and for the people themselves. It is better for us because it relieves us of the responsibility for the erroneous ways which people follow as a result of their ignorance of the true nature and significance of dīn, which results from lack of belief in it. Making the significance of their attitude clear to people, showing them that they are indeed following the King’s dīn rather than God’s faith, is also better for them as it may shake them to the extent that they decide to abandon their erroneous ways and follow Islam. That was indeed what God’s messengers did, and it is what the advocates of the divine faith should do in all communities and at all times when they confront a state of jāhiliyyah.